Can I Go On A Cruise With A Group If I'm Not 21

Lectio divina on Luke 19.1 to 10

XXXI Sunday in Ordinary Time / C

Lectio divina on Lk 19:1-10

Today, this house has come the salvation

Invoking
O God, your Son, you came to seek and save the lost, make us worthy of your call: perfects all our will to do good, because we welcome you with joy in our home to share the goods of the earth and sky . Through Christ our Lord. Amen.

Read
1Revenue in the city of Jericho and was passing through, 2quand'ecco a man named Zacchaeus, chief tax collector and rich, 3cercava to see who Jesus was, but he could not because of the crowd, because it was small in stature. 4Allora ran ahead and to be able to see him, he climbed a sycamore tree, because he had to pass that way. 5Quando came to the place, Jesus looked up and said, "Zacchaeus, come down quickly, for today I must stay at your house." 6Scese quickly and received him joyfully. 7Vedendo this, they all murmured, "You entered the house of a sinner." 8ma Zacchaeus stood up and said to the Lord: "Behold, Lord, I give half of what I possess to the poor, and if I stole it from someone back four times so much. " 9Gesù replied, "Today, this house has come the salvation, so too is a son of Abraham. 10The Son of Man came to seek and to save what was lost. "

A moment of silent reflection so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Wis 11, 22-12, 2, Mt 6.33, 13.45, Luke 2.15-16, 7.23, 12.31, 11.9 s, 15.8 , 22.61, Ps 27.8-9, Es 33.18-22, Jn 1.42, 12.21, Mk 10.21, Rev. 3.20.

Understanding
In today's Gospel, we are reaching the end of a long journey that began in Chapter 9 (Lk 9:51). During the trip, no one knew exactly where Jesus went He only knew that was going toward Jerusalem! Now, in the end, geography becomes clear and definite. Jesus came to Jericho, the city of palm trees, in the Jordan Valley. Last stop for the pilgrims, before going to Jerusalem! It was in Jericho where he finished 40 years of the Exodus through the desert. The exodus of Jesus had been completed.
entrance to Jericho, Jesus meets a blind man who wanted to see him (Luke 18:35-43). Now, the edge of town, meets with Zacchaeus, a tax collector: he also wants to see it. A blind man and a publican. The two were excluded. The two disturbed people: a blind man with his cries, the audience with their taxes. The two were greeted by Jesus, each in its own way.

Meditation
v. 1: He entered the city of Jericho and was passing through ... For why Jesus was passing through? The answer is found in verse 10: "The Son of Man came to seek and to save what was lost." Here we keep in mind that Jesus had just performed a miracle: it made a blind seer and he comes into Jericho. Jesus takes possession of that city was strong, at the time of Joshua, the entrance to the promised land. The eye closed it is open. The purpose of the journey of Jesus in Jericho was to meet the sinner (in this case Zacchaeus) and save it. But Jesus not only goes in search of Zacchaeus, but every person of every age and every place.
We also are sought to Jesus and asked to respond to evidence of his love. Every desire for goodness is the result of God cares for us and demands an answer, otherwise the box is blocked.
In the company of two of the believers and those who remain with him after being healed, Jesus will start towards the Cross, the place of manifestation of the glory of God in the place less suitable.
vv. 2-3: when suddenly a man named Zacchaeus, chief tax collector and rich, trying to see who Jesus was, but he could not because of the crowd, because it was small in stature. The Evangelist Luke begins to describe Zacchaeus starting man. Does this indicate a person with a personal experience with its own limits, with its own history. The name of this man, Zacchaeus, means "pure," "the innocent" but his life in the social contradicted his name. Fact is presented by Luke as chief tax collector. These were tax collectors, greedy, greedy for money, all cruel, they were called sinners! Zacchaeus belonged to that class, and with the highest qualifications, "chief tax collector" says the Gospel.
The Gospel says that Jesus Zacchaeus wanted to see the text does not say the reasons for this desire. We can read here a difficulty already shown by Jesus: Is it hard for one who has to enter the kingdom of God is easier for a camel to go through the eye of a needle (Luke 18:25). Zacchaeus is just one of those camels, Skinning a bit ', can pass. It was not just rich, he was also a thief. So Ambrose rightly notes, "who will never despair, even if you come one whose wealth came from cheating?".
Perhaps Zacchaeus wants to go beyond the simple view. He wants to know the identity, the mystery of Jesus Wants to find the light. But could not for the crowd: it is a barrier between Jesus and Zacchaeus. In the original greek
the verb is said to look zetéo which is the Sicilian word "Zitu / zita", which means husband / wife. There is a real passion behind these words between the groom and the bride. This research finally meet you.
The evangelist said that "Zacchaeus was too short." Every man is small and they need somebody to bring it up. St. Paul was too small, says the Latin word that describes it: Paulus that is small.
v. 4: ran ahead and to be able to see him, went up a sycamore tree, because he had to pass that way. The passion to meet Jesus is so strong that Zacchaeus exceeds its limits. The Gospel of Mary "puts" the haste to Zacchi he lets it run. Finding the meaning of life, to find salvation is a basic need for humans: it requires a hurry.
This is done by first knowing and accepting your limits after the solution is: Overcoming the crowd and climbing a tree, which is quite rightly seen as a figure of the Cross, the blind, however, exceeds the crowd shouting his need healing. Each in its own way over the barrier that prevents him from their encounter with Jesus
Usually we go up, we climb up the wrong tree. The Lord longs to meet us, but we do want us to meet him.
The right tree is the "sycamore", symbol of the cross on which Jesus is going to go up to Jerusalem, a sign of humility, humiliation of the Son of God there on that tree which is the cross, in a few days Zaccheo will hang his Lord, there the desire of Zacchaeus to see the Lord of his life will be satisfied. Sale "to view it."
Zacchaeus is the man who has the courage of one's desires, acts in the name of his beliefs, not their fears, and the tree gets its freedom. There is this man
something that goes beyond curiosity, certainly there will be something inside him indefinitely, not meant ... but then again where did Jesus' desire is not only curiosity, so there is curiosity, but also something deeper in the heart: freedom. Freedom is the breath of the Gospel. At the approach of Christ should feel the air of freedom. Not only that after meeting with him and find out what we wanted to come to light. Born then, but only after the true encounter with the real Jesus, conversion and peace.
v. 5: When I came to the place, Jesus looked up and said, "Zacchaeus, come down quickly, for today I must stay at your house. " is not the first time we meet in the Gospel, "place" which in greek is called "Katalyma" which means "rest."
The word is used in this verse, but also to indicate the manger and then, later, the ordeal. The whole life of Jesus from birth to death, is focused on being present where the man in need. Here Zacchaeus in need. Jesus is on the site. The verse shows that the other character: Jesus
"Jesus looked up." Note that it is the same word used for the blind man of Jericho: he also wants to look above. But to look up the implication that one is down here and that someone is Jesus He wants to watch from the bottom up: in fact, he humbled himself to save everyone. Including Zacchaeus unsalvageable. Wanting to remember the parable of the Good Samaritan, Jesus here draws near, it is next to Zacchaeus. Not by sidestepping.
"Jesus said to him, Zacchaeus," calling him by name, manifests his friend, a friend of small dell'immondo. Do you remember him, the last. Jesus said again, "hurry up": the word is repeated in verse 6 below. Salvation is a serious matter: it requires urgency. The proposal of the Lord is never put off until tomorrow: you said: Get out now! "Get down" but not the great who makes himself small can discover the wonders of the Kingdom of God, Jesus continues: "Today" is the time of salvation.
At other times it is repeated: the birth of Jesus and shortly before his death. "Today thou shalt be with me in paradise." This is repeated in v. 9 to tell us that not tomorrow but today will open for you the path of healing and salvation. "I must stay in your house." The Evangelist John says that the Word of God has pitched his tent among us. And 'that what you want Jesus to dwell among us be in solidarity with us, near our sin, in our death. This is the will of the Heavenly Father.
v. 6: He went down quickly and received him joyfully. When Jesus speaks to the heart that waits for a heart in search of a new hope, the heart is now open. But when the heart is full of himself and things, then it is difficult to listen to the call or the voice of Jesus the man is deaf to his call for love. But Zacchaeus in a hurry, wants to immediately accept the Master. Welcomed: it is the verb used for the reception given to Martha and Mary, is the word love. Zacchaeus imitates God, imitating the Church that welcomes all and does it with the transportation of those who feel saved, joyfully. The mercy of God and suppresses the shortened distances.
v. 7: Seeing this, they all murmured, "You entered the house of a sinner." the call of Jesus is not only surprising but shocking to the Pharisees, but for the whole crowd, the Holy One of God chooses the house of a public sinner, the friend of the poor goes to live in the house of a rich man. All grumbling because they see that Jesus did not tell the difference between the house right where you should enter the house of a sinner, and where no one is permitted to enter a jew. It is a reaction that is registered more than once by the Gospel. Jesus had forewarned them of the rest: "Blessed is he who does not scandalize me" (Lk 7:23). Here is told in greek that went to "stay" term used, as mentioned before, the manger (katalyo) where Jesus was laid by Mary, and lay in the tomb.
The repetition of this verb as the rest, the Adagio is the great desire of Jesus to anyone who seeks to recover from his sin: Jesus wants to dwell there.
v. 8: But Zacchaeus stood up and said to the Lord: "Behold, Lord, I give half of what I possess to the poor, and if I stole it from someone back four times as much." Zaccheus begins a journey of conversion. He does experience of God's free and seems determined to bring order to his life. The conversion of Zacchaeus is radical: he goes beyond the requirements of law in case of theft (Exodus 22, 3-6), did not do what the rich young man. His transformation is not apparent, fictitious facade, its novelty is real and it shows the words with which he presents in his new role. How much owns half the giving to the poor.
Encountering God is transformation of the thought of a way of life. Putting the love of God first in his life, sees it as the basis for Zacchaeus, the meaning and the criterion of their actions. Zacchaeus
choose to repay the damage according to Roman law. No change is explicit in the profession but to understand that now his work place him honestly.
v. 9: Jesus said: "Today this house is coming to salvation, because it too is a son of Abraham. It repeats the word "Today." The word today, in the Gospel of Luke is characteristic. Indicates the relevance of salvation and the necessary care not to miss the chance.
Jesus and salvation are the same. If you enter a house in Jesus will come in even salvation. Jesus reveals the following implications of this salvation, saying, "He too is a son of Abraham." He who in the eyes of the people had no hope of salvation becomes what they are: children of Abraham. Zacchaeus saw his misery, he felt called by name and feels it do and do it.
The expression Son of Abraham, want to understand that salvation is the promise to Abraham to Christ Jesus' Jesus who restores, restores dignity to every man like Zacchaeus.
v. 10: The Son of Man came to seek and save what was lost. This verse refers to the last announcement of the Passion (Luke 18.31) that the disciples did not understand. Until the tragedy of the Cross, Jesus is the one who seeks the lost and save them. Who looks up to him will be saved. Now the apostles begin to understand something of the great mystery surrounding Jesus of Nazareth. Jesus will accept to lose its dignity, his life as a curse, to save sinners.
Here is the action of Jesus, to communicate life to every person. The action of Jesus is not holding back from any of the situation, as in the case of this rich, that Zaccheus, which could be regarded as a hopeless case. In Jesus, salvation is impossible made possible.
The Good News is for everyone.

The Gospel in the mind of the Church Fathers
The Cursed surrounds the sword against us and show their weapons to frighten us, but they melt like wax on the bodies. that can not be lead to sin, Satan is angry because the ranks of the righteous is the most numerous of his army. And even his flock rises up and flees to the Son of Mary. It was removed from him his zealous followers Zacchaeus, because the Lord has met warmly embraced and broke it, and the sycamore along the way was his refuge. It has fallen sick and has regained his strength. According to the tree, Jesus has enlightened by his light on the branch, the darkness has been dispelled. Eva
followed the bad advice and he did his, but appeared to Mary, the Holy, and he restored their ancient splendor. The snake has secretly mixed with the blood of sin and death brought him to Eva. And because she did not refuse the drink, simulated friendship. Our Lord stirred their blood with wine, medicine has made life and gave him to drink. The Innocent (Maria) has tasted death and has dominated the salt of the earth. In heaven, sin and Eve attacked when she sold has banished from paradise. He listened to the serpent, and lost the garden. The snake has no feet has prevented the way to Eve, but Maria has served his mother. The young man has brought the old to live in the old mansion. Eva She died later in life, but it has generated Maria, returning young. The birth of his daughter has repaired the fault of the ancient mother. Eva hid the leaven in our fetal death and misery. But it appeared that Mary has taken this ferment, because the creatures are not corrupt.
God has concealed its waves in the Virgin. From the glorious life has sprung. The streams have climbed the mountains above the valleys and gorges. The Evil One was won by the announcement of the Son, before whom all were prostrate. To those who asked revealed his nature, the fields have dried up not being able to endure his glory. That medicine has fortified the rich in grace, their hands have upheld in mourning. The nations have taken, it has healed the wound produced by the snake. The mercy of the sea has broken its banks to wash the sins of Zacchaeus. Grace won the guilt, the offender was raised without being convicted. Jesus was merciful to sinners, even if They have beaten the enemy. His love was that of a shepherd who went out in search of the lost sheep (Luke 15.4-7). He said solemnly, because we believed we will, not seeking our destruction, when a sinner repents, the Father and his angels rejoice (Luke 15.7-10).
One day, continuation of banned hate and anger. He wanted to make us like him who forgives many sins to men. Since he is right, saves us from destruction by giving us the means to that end. In heaven, the angels tremble before him, and the inhabitants of the earth is allowed to win. When the tears are what you asked, he relented. It tends to scare his bow, but pities arch loses tension.
passing near the tree, saw the sinner, embraced him with his eyes and he stopped. One day, Simon has now enjoyed for Zacchaeus and ordered him to drop suffered by the sycamore. The right has controlled the sinner to appear before the court sad. As you may have welcomed the guilty, when he met the merciful Judge. The more Zacchaeus was concerned, at least dared to ask for forgiveness, the more the Lord had mercy, the more it's mercy.
Just and merciful is the Lord, be afraid, you sinners, but be brave! Forgive the sins of those who do penance and punishment sends the stubborn. By means of Zacchaeus he calls us: look at his love! Like the fisherman, the Lord lays the networks be able to take in large numbers. He took the penitent from the tree, he immediately transplanted into his garden. As he saw that Adam had lost its glory, because he has wearing a dress woven of mercy. Praise the Lord who has found and accepted a sinner, which otherwise would be lost. He showed us the way with that of his mercy.
Lord, instead of climbing a tree, I come to your house, save me your mystery! The bigger the cross the branch, you pour out your mercy on me! (Cirillone, Hymn. in conversation. Zacchi., passim).

"And here is a man named Zacchaeus (Luke 19:2). Zacchaeus is the sycamore, the blind is on the road. The Lord has mercy on the one and waiting for him, ennobles the other, honoring him for his visit. Ask the blind man to heal , is invited to the house of Zacchaeus without being invited, he knew that her guest would be amply rewarded, and if she had not heard his voice uttering the call, however, had felt the desire to do so now return ...
in the good graces of the rich we do not want to offend them, because we want to, if possible, cure them all. Otherwise, impressed by the parable of the camel, and set aside, in the person of Zacchaeus earlier than they would agree, they would have a fair reason to believe insulted. They must learn that there is no guilt in being rich, but not knowing how to use the wealth: riches, which hinder the evil in goodness, the good must be an incentive to virtue. Here, here rich Zacchaeus is chosen by Christ, but he donating half his possessions to the poor, returning up to four times what he had fraudulently stolen. Making only the first of these two things would not be sufficient, because the generosity does not count if there is a continued injustice, The Lord then asks that gifts, not that you simply return what was stolen. Zacchaeus does both things, and therefore receives a reward much more abundant than won. Appropriately, it should be noted that he is the "chief tax collector" (Luke 19:2) Who then will despair of salvation, when you saved even one who drew his profit from the fraud? "And he was rich," it is written (Luke 19:2), to learn that not all rich are greedy. Because the Scriptures do not specify why the stature of Zacchaeus while no one says that "was small in stature" (Luke 19:3)? See if by chance he was not small in its malice, or small in his faith: he had not promised anything, when he climbed the sycamore tree, had not yet seen Christ, and therefore he was little. John, however, was great because he saw Christ, saw the Spirit as a dove, stop on Christ so much that he said: "I saw the Spirit descending like a dove and abiding upon him" (Jn 1:32). As for the crowd, perhaps this is not a crowd of confused and ignorant, he could not see the heights of Wisdom? Zaccheo, until it is in a crowd, can not see Christ has risen above the crowd and saw him, that he deserved to contemplate that he wanted to see, past the ignorance of the crowd ... So he saw Zacchaeus, who stood tall, now for the loftiness of his faith he stood out among the fruits of new works, such as from a fruitful tree ... Zacchaeus the sycamore tree is the new fruit of the new season. (Ambrose, In Luc ., 8, 82.84-90).

The eye of faith, which was placed in the pupil of simplicity, recognizing the voice of God is not just a listener ... All those who have been called on two feet have obeyed the voice that called them, when the weight of earthly things is not clinging to their soul. In fact, the bonds of the world are a burden on the intelligence and thoughts, and those who are unlikely to feel trapped in and prevented the entry of the divine call.
The apostles, however, and before them the righteous and the fathers, were not under these conditions: obey as living, and brought forth light, because nothing in the world weighed them. Nothing can bind and prevent the soul that listens to God: it is open and ready, so that the light of the divine voice, whenever you present, is able to receive it.
Our Lord called Zacchaeus had climbed the sycamore tree on which, and immediately Zacchaeus hurried down and received him in his house: the fact is that he hoped to see him and become his disciple, even before it was called. And what is really admirable that he believed in him without which our Lord has spoken to him and without seeing the body, but only on the word of others who had faith in him had been preserved in its natural life and his health. He showed his faith when he believed in our Lord hearing him announce, and the simplicity of his faith has surfaced when he promised to give half their possessions to the poor and to give back four times what he had cheated. In fact, if the soul of Zacchaeus had not been filled at the time of the simplicity that befits the faith, would not have made such a promise to Jesus and would have bestowed and distributed in a short time because his work had amassed over many years . The simplicity spread from side to side that had piled the cunning and the purity of the soul that had been sprinkled with thoughts dell'astuzia acquired; faith waiver of the injustice he had found and held, and proclaimed that not belong to him. In fact, the only good faith is God and does not allow to have more outside of him, all other goods are not important to her, outside of that one God that is durable, and has been placed in us to find God and that he not possess, and to see everything that goes beyond that he is to our detriment. (Filosseno of Mabbug, Hom., 4, 77-80).

Some questions for personal reflection and comparison
always run the risk of life set incorrectly on false binary "dead": Where to find the certainty of the proper setup of my life?
I let myself get from the search for God that manifests itself in Jesus?
I experienced moments of emptiness, dissatisfaction, which might have made me afraid? I found this in a world of feelings, expectations, the possibility that in some way beyond me? Why did this happen? What is the point?
I became aware that many responses that I've given so far are not enough?
I let myself be influenced by the opinion of the people around me? I too implacable judge to the next? How we perceive
salvation now entering into our homes and in our community? The tenderness of Jesus welcoming produces a total change in the life of Zacchaeus. The tenderness of our community is producing some change in the neighborhood? What?


Praying The Lord always passes from our city, our lives, from our history. We also need our sycamore and repeat with the Psalmist (Ps. 118):

With all my heart I seek you, Lord, make me
not deviate from your precepts.
treasure in my heart for your words
do not be offended by sin.

contemplative act
Let us pause to contemplate re-read the story of Zacchaeus in first person: I feel disturbed by too many things, too, are "small in stature 'and I can not see beyond the scroll hurried day. I also feel strong the thirst of Jesus, but I do not know how to find or are too lazy or are too worried about passing things ... then
We climb the sycamore tree to see Jesus and feel confidently say, "Go down just for today I must stay at your house."

Dirt Bike Designsfor Cakes

Lectio divine on Lk 18:9-14

XXX Sunday of Ordinary Time / C

Lectio divina on Lk 18:9-14

The poor cry and the Lord hears

Invoking
O God, you do not show favoritism and give us the certainty that the prayer of the humble pierces the clouds, look We also like to publish repentant, and makes' open ourselves to trust in your mercy to be justified in your name. Through Christ our Lord. Amen.

Read
9Disse this parable to some who had the presumption to be intimate righteous and despised others: 10 "Two men went to the temple to pray, one a fog-seo and the other a publican. 11The Pharisee stood and prayed thus with himself: "O God, I thank Uncle ¬ am not as other men, thieves, unjust, adulterers, or even like this tax collector. 12Digiuno twice a week, I give tithes of ¬ all I can do. " 13THE But the tax collector stood distance, would not even raise his eyes to heaven, but beat his breast, saying: "O God, have mercy on me a sinner." 14Io I say this sti ¬ rather than the other, went home justified, so that everyone who exalts himself will be humbled, but whoever humbles himself will be exalted. "

A moment of silent reflection so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Rom 3:10, Ps 143.2; Is 32.12, 64.6, Lk 1, 46-55, 3, 12, 5.30, 15.1, 19, 2, 23,27.48, 6.1 to 6 Mt, 9.13, 21.31 to 32; 23,12.23.28, 24.30, 6.4 Gal, 1 Pt 5.5 to 9; Prv 29.23, Rev. 1.7.

Understanding
That of the Pharisee and the publican is a parable, which stands in an ambiguous to the reader.
Indeed, along with the parable of the unjust judge and the widow (18:1-8), which immediately precedes it, forms a small catechism on prayer, to be persistent (18:1-8), and humble trust (18:9-14). Two parables that, in turn, are somehow attached to the brief speech apocalyptic (17.20 to 37), which precedes them. A link that takes on the theme of the coming of the Lord and the trial (18.7 to 8) and justification (18.14 in), and which sees the constant prayer, humble and trusting the right attitude watchful waiting for the Lord's return (17,24.30).
We can summarize as follows: the parable of the importunate widow is centered on the perseverance with which to carry on the prayer should always pray without ceasing and with the patience of faith. The parable of the friend
importunate calls then a prayer of trust: "Knock and it shall be opened." A person who prays, the Father of Heaven "give you everything you need, and especially the Holy Spirit that has all the gifts.
This parable also urged to pray with a humble heart: "O God, be merciful to me a sinner." However
Luca here is not limited to the topic of prayer, which must feed time vigilant, but also addresses the question of justification, emphasizing the right attitude to get it (v.14a). It does so by contrasting two behaviors antithetical to each other, taken from the world of Judaism, without, however, as we said, wanting to spark controversy against him, at least not openly. The Pharisee and the publican, in fact, only two such figures, two parameters to compare them, nearly two caricatures, but for this can be immediately perceived by the reader. They play well their pastoral role in a short story, very compelling, incisive and convincing.

Meditation
v. 9: He also told this parable to some who had the presumption to be intimate righteous and despised others. This verse is presented as an introduction and explains the justification by Jesus himself: "for some who had the presumption ... intimate." There is some presumption of being right, but this would be a matter of their conscience, but they assume not only for them, because they despise the other. Who were they actually "some", to whom these words were addressed in particular? Certainly not this crowd of people flocking to hear him speak, in his words and found comfort and healing, maybe a few new followers Finally she thought to belong to a group that guaranteed salvation by the mere fact of being there in it, certainly the parable is addressed to the party of the Jewish Pharisees, made up of lay people belonging to all social categories, including scribes, or doctors of the law.
These Pharisees exerted their influence over the people through the synagogues, with their widespread distribution in the territory, allowed to grow throughout the study and devotion of writing, and the effort to practice the method of compliance with its precepts was to regulate all aspects of private and public life of the pious jew. "Right," was the one who lived then this model of religious piety.
v. 10: Two men went to the temple to pray, one a fog ¬ seo and the other a publican. This verse serves as the introductory framework to the story: two characters are introduced, whose definition Luca doses gradually, going from general to specific. There is talk of two people to give chance for everyone to identify with them. These then go up to the temple to pray and that narrows the field to the pious and devout members of the Jewish world. He is speaking of the temple of prayer and go up, which suggests what the temple of Jerusalem, at a height of about 750 m above sea level, and at which the pious Jew would go at least once year and where possible, every day for the official prayer (Acts 2:46; 3.1, 5.42), which took place twice daily at 9.00 am and 15.00 pm.
The men are typed in the shape of a Pharisee and that of a collector.
The two figures have in common their being men, their climb to the temple and their common desire to pray, their one common God What differentiates them is their social position and their different way of understanding their relationship with God that comes from a different awareness of themselves, a different life experience and a different perception of God
vv. 11-12: The Pharisee stood and prayed thus to himself: "O God, I thank you because I am not as other men, thieves, unjust, adulterers, or even like this tax collector I fast twice a week, I give tithes of all that I possess." In the words of the Pharisee, we have a prayer that is not entirely unprecedented. In fact, follows a Talmudic form which says: "Thank you, my Lord, for letting me participate in the company of those who sit in the house of instruction, and not that of those who sit in the corner of the road, because as their I start on the road, but I go to the Word of the Law, and these, however, be in haste to trivial things. I do be done, and even those are given by do: I am committed and I get my reward, and they commit themselves, but receive no reward. Run and run them, run towards the future life of the world and they run towards the pit of perdition. "
the Pharisee, the evangelist Luke says that" this prayer to himself. "Here we must note a translation problem, not allows us to enter into the original meaning of the words of Luke, said it would seem that the Pharisee is praying in his heart, that is, without express aloud, in a sort of mental prayer. The greek text instead uses a different expression, which could be translated as: "The Pharisee stood and prayed facing himself."
The Pharisee is in the inner condition of those who pray when they do a monologue, that is a prayer that God has no partner but as themselves, which is a major risk of the experience of prayer. In the prayer-monologue lies a catch: you can think of praying, and you may even be convinced, when in fact only one has talked to himself. The expression should therefore be understood this way: The Pharisee stood and prayed talking to himself. The items listed thereafter as the content of his prayer, prove that things are really true. It is a prayer that revolves around the self.
v. 13: And the publican, standing far off, would not even lift his eyes to heaven, but beat his breast, saying: "O God, have mercy on me a sinner." the public is presented as a "possessor of a conscience." Three of his movements, stops at a distance, does not dare raise his eyes, he beats his chest. He knows how to look within their hearts and there turns out not to be right with the Lord and for this his great humility asks alms (have mercy on me), forgiveness and mercy, acknowledged before him a sinner. It is the humility that exists in the public!
humility you see only the greatness, the magnificence and glory of the Lord in humility, poverty contrasted with the light that radiates from God, takes away a man from his Creator. You can not raise a cry of humility that forgiveness, mercy, imploring mercy. This is the true relationship between God and man, because really who can claim righteousness before God and his Word, in front of his divine will manifested to us because we carry it out and observe it faithfully?
God is too big, too tall, too fair, very holy man because the court could declare worthy of him. The distance is always infinite, the gap is unbridgeable. That's why we must approach his throne of grace only in the manner of publishing, because in the heart, after all, we are collectors: O God, be merciful to me a sinner.
v. 14: I tell you, this rather than the other, went home justified, so that everyone who exalts himself will be humbled, but whoever humbles himself will be exalted. " The effects are devastating for the one as he returns home pay, with two more sins, pride of opinion and, while the other lives a moment of true repentance and healing, God grants forgiveness for his sins.
This happens when the name of Jesus Christ becomes the center of a life, do not think that its invocation is a quick way to dispense the ascetic purification and all other efforts. The name of Jesus actually is a filter through which must pass only the thoughts, deeds, words compatible with the living reality that it symbolizes. A sort of infatuation of history has challenged all institutions, but only the gospel, becoming in Christ ad and power of the spirit of life, can lead to overcoming the sociological ballast to be able to respond to the spiritual crisis.
man who goes home justified we can read the Canticle of Mary, or "Magnificat" which takes the form: The Lord humbles the proud, and lifts up the lowly from the dust. The words of Jesus reveal the act of God God is not pleased and proud of them down, before God there is no greatness, no wisdom, no intelligence, and before him shall be only humility, aware of his being and of his own miseries and weaknesses.
When man recognizes what it really is, it also recognizes what God has done for him and when a man gives to God all the glory of his redemption and salvation, God is pleased and bestows a greatest mercy.
Humility is the virtue most dear to God, because he saw it for what it is and what he does, man is seen for what it does and what it is done because of his many transgressions and non-observance of the law of salvation. He bends down before the Divine Majesty and asks that additional aid, so that it can improve its way of life, ascending to a greater fulfillment of God's word, which in truth is always inadequate.

The Gospel in the mind of the Church Fathers
Because faith is not the proud, but the humble, "he said to some people who believed they were righteous and despised others, this parable. Two men went to the temple to pray; a Pharisee and a publican. The Pharisee said: Thank you, God, I'm not like other men "(Lk 18.9 s). Had told at least: as many men. What does this "all others", if not all, except him? I said, they are right, the others are all sinners. "I'm not like other men, unjust, thieves, adulterers." And here's the proximity to the public a reason of proud exaltation. He says, indeed: "As this tax collector." I just said, this is a like any other. I'm not like him, for my righteousness, so I can not be bad, I do. "I fast twice a week, I give tithes of all my things." Search in its words, what is asked. Can not find anything. He went to pray, but prayed to God, praising himself. It's not enough not to pray, he praised himself, and then insulted what I really prayed. "The tax collector stood rather far", but was close to God His remorse him away, but the pity he approached. "The tax collector stood far away, but the Lord was waiting for him at close range. The Lord is high," but look at the humble. The highs, like the Pharisee, looks at them from afar, watching them from afar, but never forgive. Feel better humility of the publican. It's not enough to keep away, "not even raise his eyes to heaven." To be looked at, not looking. He dared not look up, and the remorse it down, hope it raised. Listen again: "It strikes the chest." He wanted to atone for sin, so the Lord forgave him: "He beat his breast, saying, Lord, Have mercy on me a sinner. "This is prayer. How wonderful that God forgive him, when he is a sinner? Did you hear the contrast between the Pharisee and the publican, the sentence feel now, you hear the superb prosecutor, the offender humble, here's the judge. "Truly, I say." It's the Truth, God, the judge who speaks. "Truly, I say, this tax collector left the temple justified in contrast to that Pharisee." Tell us, Lord, why. Ask Why? Eccotelo. "For whoever exalts himself will be humbled, and he who humbles himself will be exalted." Have you heard the verdict, watched from the ground, you heard the verdict, watched with pride. (Augustine, Sermo 115, 2).

As he adds, "Then why this preference for sinners?" And cites similar views, I will respond to: the sinner is absolutely preferred to those without sin. It happens that a sinner who has become conscious of his guilt, and for this reason, progress on the path of conversion humbling himself for his sins, be preferred to one that is regarded as less sinful, and that, far from believing sinner, swells pride for some who believe that they have superior qualities. It is that which reveals to the reader in good faith to the Gospel parable of the publican who says, "Have mercy on me a sinner," and the Pharisee, with perverse enough, he gloried, saying: "I thank you because I am not as other men, rapacious, unjust, adulterers, or even as this publican." In fact, Jesus concludes his speech on the two men: "The tax collector went to his house justified, on the other hand, since everyone who exalts himself will be humbled, and whoever humbles himself will be exalted" (Luke 18.13 Luke 1.14 ). We are far away, "and therefore" blaspheming God and the mind ", teaching every man, whoever he is, to be aware of their human smallness in relation to the greatness of God, and constantly ask what is lacking in our nature to him that alone can fill our shortcomings. (Origen, Contra Celsum , 3, 64).

Some questions for personal reflection and comparison
After the words of Jesus I have reason to believe that my sin makes me unpresentable before God, for ever excluded from his mercy?
I turn to God with humility and trust, or pretend his grace without willingness to change my life?
and for me this parable? Risk in times of wanting to camp special merit for which God has rightly recognizes, as I judge myself?
I still wonder: I, in relation to this parable, where I place myself?


Praying The Lord is near to those who approach him with a contrite heart and free. He seeks a relationship with the man in the truth. Let us praise with the words suggested by the Psalmist (Ps. 34, 2-3.17-19.23):

will bless the Lord at all times, always on my lips
his praise.
I will praise the Lord, the poor
hear and rejoice.

The face of the Lord against the perpetrators,
to remove the memory from the earth.
cry and the Lord hears them,
frees them from all their troubles.

The Lord is near to those who have their hearts broken,
he saves the spirit is crushed.
The Lord redeems the life of his servants;
not be condemned who takes refuge in him.

contemplative act
Right now I dwell on two characters: the arrogant and the humble. I realize with the help of the Holy Spirit, I assume that if me, feeling "in the center of everything" come to the "disaster" that despise each other, throw it out of my respect and my love. Instead, if cultivated in me humility, I am working in my life and became truth actually capable of a good and positive relatedness.

Why Does My Oovoo Say Signed In But Invisible

Lectio divina on Lk 18:1-8

XXIX Sunday of Ordinary Time / C

Lectio divina on Lk 18:1-8

My help comes from the Lord

Invoking
O God, who raised hands of Your servant Moses gave you the victory to your people, look at your Church gathered in prayer: 'do that the new Israel will grow in the service of good and overcome evil that threatens the world, awaiting the hour when you do justice to your elect who cry day and night to you. Through Christ our Lord. Amen.

Read
1Diceva them a parable about the need to pray always and not lose heart: 2 "In a city there was a judge who neither feared God nor had respect for anyone. 3in that city there was a widow who kept coming to him and said: "Grant me justice against my adversary." 4For a little 'time he would not, but then he said to himself: "Even if I do not fear God and I have no respect for anyone, 5dato that this widow gives me a lot of fast-god, I'll make justice because it is constantly bother me" '. 6E the Lord said, Hear what the unjust judge says. 7E maybe God will do justice to his elect, who cry to him day and night? He will probably wait a long time? 8Io will tell you that their swift justice. But the Son of Man comes, will he find faith on earth? ".

A moment of meditative silence so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Is 1.17; 10.1-2, Sir 35.17-19; Lev 16.19 to 20, 19.15, James 1.27; Ps 82.3 s; Lk 11.9 to 10, 12.9 to 10 Sap, 15.1, Rom 2:4; 12.12, 2 Pet 3.8, Ps 90.4, 1 Th 5:17, Eph 6:18, Ps 71, 14, 37.7, 69.4, Lam 3.26.

Understanding
In chapter 18 of Luke, the author concludes his long teaching on faith, which had begun in the previous chapter with the request of the disciples to Jesus, "Increase our faith." But faith does not depend on God, give it, increase it or not, faith is the response of men with the gift of love that God gives to everyone.
In the passage for this Sunday, ending this long teaching on faith. At the risk of being misled by the first verse we read, to understand that this is a teaching about prayer. It really is not a teaching on prayer, but it is the assurance of justice in this society. The purpose of this track is justice and the means is prayer.

Meditation
v. 1: He told them a parable about the need to pray always and not lose heart. This introduction is intended to connect the parable of the "little apocalypse" earlier, suggesting an appropriate behavior at the time of waiting.
The recommendation to "pray without ceasing" appears many times in the New Testament. It was a characteristic of the spirituality of early Christian communities. And also one of the points in which Luke insists the most, both in the Gospel as in the Acts.
is important to understand the nuances of this verse. Luke emphasizes the words "the need". In greek to indicate this need is the word used in Luke dein expression that occurs many times and usually indicates a passion as a necessary step toward the resurrection. Finally, "without ceasing", ie almost to resume their arms raised in prayer of Moses Luke gives an expression typically Pauline: me enkakéin which means "do not drop your arms, do not be discouraged." The "pray without ceasing" evokes so much fatigue, refers to the abandonment of arms by a soldier in combat, says pray without ever lay down their arms, without deserting. In fact, the parable does not point to the need of prayer, but trust in God that despite the delay, will do justice to his flock.
vv. 2-3: In a city there was a judge who neither feared God nor had respect for anyone. In that city there was a widow, who went to him and said: "Grant me justice against my adversary." Here is an outline of the characteristics of the two protagonists of the story: a judge and a widow.
The court is described in a brief and incisive as the typical figure of the wicked, who fears God and does not care for his neighbor. The widow is described concisely. The reader knows that the widows, the orphans together, represent a group exposed to oppression and defenseless, because no protection against bullies and exploiters (cf. Ex 22.21-23; Is 1,17.23, 9.16; Ger 7.6, 22.3). The protagonist of the story belongs to this category, but is not prepared to accept the injustice of which he is victim, so he seeks the court to seek justice.
In this attitude we have a persistent pursuit to live a life marked by what the Fathers called "memory of God," to remember that God is constantly at work in our lives and in history: this will lead us to become acquainted with him to discern how to live in conformity to his will.
vv. 4-5: For a while 'time he would not, but then he said to himself: "Even if I do not fear God and I have no respect for anyone, because this widow gives me a lot of fast-god, I'll be no justice because continually bother me. " Judge would not be interested in a completely insignificant event for him and postpone indefinitely its intervention. But the woman does not accept the situation and is using the only weapon in his possession, the insistence.
The judge is a cynical person which affects only its own interest and not the needs of people. But the insistence of the woman changes thought. The evangelist uses the term "bother me." Interestingly, the evangelist who uses the term, which literally is "to make me a black eye." Make a black eye does not mean that much to judge this poor widow hit him with a punch, take a black eye but was an expression that means "damage reputation. "
the end the judge, if only to get rid of that nuisance, and it gives justice (ekdikeô) to the woman, what prevails is not in him a sense of duty, but the desire to no longer be bothered.
vv. 6-7: And the Lord said, Hear what the unjust judge says. And maybe God will do justice to his elect, who cry to him day and night? He will probably wait a long time? Here Jesus offers his interpretation of the parable. He draws the attention of the disciples sull'insistenza not so much of women, which seemed to delay the introduction, but rather on the court.
In his words Jesus expresses the basic thought of the parable. If an unjust judge to agree to the selfish motives of bullying of a widow, as God, which is good father, hear the cries of entreaty of his elect. It is the attitude of the judge the point on which Jesus builds to illustrate the behavior of God, who expresses his point of view with a question: "But God will do justice to his elect who cry to him day and night?"
According to the rabbinic method called qal wahomer (reasoning a fortiori), he states that if a judge is more wicked in the end he decides to do justice to the widow, the more God will do justice to its chosen, since it is a loving father and just.
The expression "do justice (ekdikêsin)", used both for God to judge, means defending the rights of a person, give reason, to ensure that it deserves. For the elect, even when they are persecuted, it is to proclaim publicly, through the full implementation of the kingdom, that their choices were correct and in accordance with God's will is precisely the certainty that this will happen is the salient point of the parable .
There is still a question of Jesus: "And be late against them?". He says that the waiting time will be brief: God will do justice soon the elect who cry to him. This idea, however, is not in tune with what the Evangelist is said in his gospel, namely that the final coming of the kingdom of God is not imminent. Therefore, it is more convenient to read these words not as a question but as a concessive sentence: "Even if he has patience (makrothymei) with them." This interpretation is more likely, Jesus urges elected not to be afraid because God is slow to intervene. God has patience and time consuming, but will intervene when appropriate.
v. 8: I tell you I will do them justice speedily. But the Son of Man comes, will he find faith on earth?. We will have the courage to wait, be patient, even if God is slow to respond to it? Jesus reassures his disciples concludes: "God will do justice with speed (en tachei). The term en tachei does not mean "with speed", but "suddenly". In other words, the delay of the parousia is a reality with which we must deal, in the certainty that God, after having long been patient, will speak when we least expect it and men will do justice to his elect.
The final part of v. 8 which closes with a question is a later addition, which aims to inculcate perseverance in the faith. The delay of the parousia, the growing hostility and persecution had caused a cooling in the faith of believers. The community must then return to a genuine attitude of vigilance, because Jesus on his return are not unprepared. You must have a lot of faith to continue to resist and to act, despite the failure to see the result. Those who expect immediate results, we'll let dismay.

The Gospel in the mind of the Church Fathers
Believe me, brethren, that God does not know that we need? He knows our desires and plans, he knows our poverty. So, when he taught us to pray, he also told his disciples not to be verbose in their prayers: "Do not say many words, the Father you already know that you need before you ask him "(Mt 6:7). But if our Father knows what we need before you ask him, what need is there to ask him, albeit briefly? What reason is the same prayer, the Father knows what we need? seems to say: Ask not for long; I know what you need. But, Sir, if you know, why should I ask? You do not want to ch 'I make a long prayer. But, while in one place it says: "When you pray, do not use many words," another says, "Ask and you shall receive," and why do not you think it's a phrase that coincidentally, is also added: "Seek and ye shall find." E Then again, because we understand that the thing is that on purpose, he says by way of conclusion: "Knock and it shall be opened." He wants, therefore, that you ask, that he should receive, are looking to find, knocking to enter. But if the Father already knows what we need, why ask why try, why knock? Why toil to seek, to seek, to knock? In order to examine the person who knows everything? In another place we find the Lord's words: "We need to pray always and not to be ever less" (Luke 18:1). But if you need to pray always, because he says he does not use many words in prayer? How do I pray always, if I finish early? On the one hand it says to pray always and not never be less, and the other to be brief. What is this? And to understand this, ask, seek, knock. It is obscure, but to train. Therefore, brethren, we exhort us to prayer and you. In this world, in fact, we have no hope in taking a knock in prayer for a fact that if the Father does not give anything, because he knows that is not good. You know what you want, but he knows what profit you. He thinks he's sick - and we are sick, because our life is a disease and a long life is but a long illness. Imagine, then, you go to the doctor. You are to ask that you do drink wine. Not forbidden thee to ask, if you do not hurt. Do not hesitate to ask, do not linger, but if you deny it, do not decompose. If so with the doctor of your flesh, as God, Doctor, Creator and Redeemer of the flesh and your soul? (Augustine, Sermo 80, 2).

"Blessed be my God, who has turned away from me or my prayer nor His mercy." They are in connection with this passage when he said: "Come and hear, and I will tell you, all you who fear God, how many things he has done to my soul" (Psalm 65). These things you have heard and come to an end, so he concluded: "Blessed be my God, who has turned away from me or my prayer nor His mercy." In this how the speaker comes to the resurrection, where we also hope for us, or, rather, who are we pronounce this invocation, and that voice is our voice. Until then we are here on earth, we pray to God that does not remove us from our prayer nor his mercy: that is, that with patience and perseverance, we pray he has mercy upon us. In fact, many find it hard to pray, and while the beginning of their conversion to pray fervently, pray after listlessly, then coolly and then with frequent omissions: if they were now safe! You wake up the enemy, and you sleep? The Lord Himself has commanded us in the Gospel: "You must always pray and faint not "(Luke 18:1). It suggests that the parable of the unjust judge who neither feared God nor had respect for the men and to whom every day was aimed to be heard, the widow. was overcome by the importunity Judge bad but it was bent out of compassion, and began to say to himself: "I really, I do not fear God nor respect for the men, but for the boredom that every day brings me a widow, listen to his cause and render justice. "And the Lord added:" If an unjust judge has done so, your Father will not avenge His own elect who cry to him day and night? Indeed, I say them justice as soon as possible "(Luke 18.4-8). So do not ever cease to pray. As promised to us, even if we are delayed, there is removed. Sure of his promise, does not cease to pray, knowing that this is his gift. That is why the Psalm says: "Blessed be my God, who has turned away from me or my prayer nor His mercy." When you see that your prayer is not removed from you is' quiet! Is not removed from you nor his mercy. (Augustine, Enarr. in Ps., 65, 24).

Some questions for personal reflection and comparison
Pray always: How to implement this commandment in my life?
I feel God as a father who prey also takes care of me? With what I call the conviction and patience?
Pray without ceasing never: Easy to say ... and to do so? How do I live my prayer? I feel like hard work and attention which put in place to overcome them?
When the Son of God comes, will find us asleep, despondent, sitting as a permanent or awake, active and vigilant?

Praying
We heed the words of salvation that the Lord Jesus puts us in the eyes of the heart and let us praise with the words suggested by the Psalmist (Ps. 120):

lift up my eyes to the hills From whence does my help come?

My help comes from the Lord:

he made heaven and earth.

He will not let your foot

not fall asleep on your guard.

not fall asleep, do not take sleep

the guardian of Israel.

The Lord is your keeper,

the Lord is your shade

and is on your right.

By day the sun shall not smite you,

nor the moon by night.

The Lord will guard you from all evil: he shall preserve

your life.

The Lord will keep you going and when you enter,

now and forever.

contemplative act
welcome into our hearts healthy rebuke of Jesus, his healthy realism, his bewildering taunt. Keep faith in adversity, do not give up, not give up, but we continue with the constant battle disarmed and disarming of the Kingdom. Amen.

Where To Buy Dressy Jumpsuits

Lectio divina on Luke 17.11-19

XXVIII Sunday in Ordinary Time / C

Lectio divina on Luke 17.11-19

"Get up and go ', your faith has saved you."

Invoking
Lord, even while you walk through our land, you stop here and you came to my village in my house in my life. Do not you have not disdained the deep sickness of my sin, and indeed the more you loved me. How do I stop the lepers away. I raise my voice and call you, to show you the wound of my soul. Please, heal me with your Holy Spirit ointment good, give me the true medicine of your word, there is nothing else that can heal, if not You, Love. Amen.

Read
11Lungo the way to Jerusalem, Jesus passed through Samaria and Galilee.
12Entry in a village, he was met by ten lepers, They stopped at a distance 13th said aloud: "Jesus, Master, have mercy on us." 14Appena saw them, Jesus said to them: 'Go and show yourselves to the priests. " And as they went, they were purified. 15Uno of them, realizing he was healed, came back, praising God with a loud voice, 16th bowed down to Jesus at his feet to thank him. He was a Samaritan. 17th Jesus said: "There have been ten cleansed? And where are the other nine? 18Non has found that no one would come back to give glory to God except this foreigner? ". 19E said: "Get up and go ', your faith has saved you." A moment of

meditative silence so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Lk 4.27, 5.12 to 14, 7.50, 8.48, 17.6, 18, 42, Mt from 8.2 to 4, 9, 22, Lev 13 -14; 1 Kings 19.1-8, Mk 9:24; 10.52.

Understanding
This song just Lucan, which shows the famous doctrine of Jesus miraculous and puts our feet in the third stage of the journey that Jesus is making towards Jerusalem, the goal now is near and the teacher calls with even greater intensity to his disciples, that we, to follow him, to enter with him into the holy city, the mystery of salvation, love.
The transition is accomplished only through faith, fueled by intense prayers, incessant, insistent, confident, we see him going over the chapters preceding and following this story (17.6, 17.19, 18.7 to 8, 18, 42).
These words invite us to identify with the lepers, who become children (see Luke 18.15-17) and the rich who repents and receives salvation in his house (Luke 18.18 ff.) If we accept and really the case so as to put them into practice, we can finally get ourselves in Jericho (19.1) and from there begin to rise with Jesus (19:28), to embrace joy with the Father.
This page of the Gospel, as well as telling us that "Jesus Hello, "there also indicates a mode. Salvation is "the street" and at the same time, recognizing that it comes from God, that's his gift, and we are given through the person of Christ. This is what shows the gesture of the Samaritan who "praise God and thank Jesus for healing obtained. Not a gesture of allegiance or despair, but a sign of gratitude becomes the "recognition" of a God who can always save and - certainly - always welcomes us. Not a gesture disembodied from reality "pilgrimage" of man, but a sign of salvation "concrete", able to wait for the man, letting him make his own path of life and research.

Meditation
v. 11: Along the road to Jerusalem, Jesus passed through Samaria and Galilee. Our life is dismayed by many vicissitudes. The Word shows us a path, and is a long way to go with all his labors. A long but full of hope and that leads to glory. What matters is to dare again because there is a gap, a challenge, a project to be undertaken. The initiative of God in this way there is the passage of Jesus Nothing He leaves not visited, no touched by his look of love and mercy.
vv. 12-13: When entering a village, he was met by ten lepers, which stood at a distance and said aloud: "Jesus, Master, have mercy on us."
Jesus entered a village, enters the life of every day when he meets all the needy in particular. The entry of Jesus in the biblical sense, is entering the deep, which means sharing and participation. There she meets the lepers. The leper
according to Lev 13, 45-46, is a person who, wounded, beaten, something he has achieved with violence, with strength and made a sign of pain, a wound. He is a person in mourning, in great pain, as evidenced by his clothes torn and his head bare, is one that should cover your mouth, because it has no right to speak, nor hardly breathe among the others: it is like a dead man. It is one that can not worship God, can not enter the temple, or touch the holy things. It is a deeply wounded person, an outcast, an outcast, a left apart, in solitude. For all this, the ten lepers who encounter Jesus, stop at a distance and from a distance, speak to him, crying out their pain, their despair.
They turn to Jesus by name, as if they had known for some time: "Jesus, Master," "Jesus, Master, have mercy on us."
These ten lepers only tell him: "Have mercy on us. " Do not dare ask for healing, but only pity. For them it had to be better to die than to live as seeing their dead body inexorably consumed.
The looks that cross these lepers admitted to the banquet of intimacy with Jesus at the wedding feast of salvation. After them, only the blind man of Jericho (Lk 18, 38) and the thief on the cross (Lk 23, 42) repeat this invocation with the same familiarity, the same love Jesus! Only those who recognize sick, needy, poor, criminal, becomes a beloved of God
also calls it "master". Epist: a person endowed with great wisdom and authority. The term "teacher" (ἐπιστάτης, epistàtes; in epistaxis and vocative) is a term Lucan;
which means more properly 'the one who is above' (also means "master") and we find the mouth of Peter, when the boat was called by Jesus to follow him (Luke 5, 8) and he is a sinner. And here we are at the heart of the truth, here is revealed the mystery of leprosy as a disease of the soul: it is sin, is separation from God, the lack of friendship, this communion with Him is our soul wither and makes it die slowly.
v. 14: When he saw them, Jesus said to them: 'Go and show yourselves to the priests. " And as they went, they were purified. There is a view, a vision of Jesus he did not drive away the lepers for fear of taking the infection, but they sound. He heals them by virtue of his divine power, hunting, with the power of His Word, the evil from their tormented flesh and festering. Indeed, at another time, Jesus can touch with his own hand, a leper who turned to him to be healed. Then he concludes with a NVITATION. In fact, already presupposes the miracle that he is about to give in that only after one has recovered from an illness such as leprosy, can present themselves to priests - according to the custom (cf. Lv 14) - because, when we saw the successful healing can be new officially reintroduced in the community, without risk of being expelled. The fact that we obey the words of Jesus clearly shows their faith: hence they are recovered while still on their way.
vv. 15-16: One of them, realizing he was healed, came back, praising God with a loud voice, and bowed down to Jesus at his feet to thank him. He was a Samaritan.
One back. It is a Samaritan points at the end of the verse in the Gospel, as if to indicate something special, as if to unite all under the mercy of God. His back is not a simple exercise, a change of direction and running but rather a real revolution in the inner depths. 'Return' is the verb of the conversion, the return to God to change something into something else (Rev. 11, 6), is the return home (Luke 1, 56, 2, 43), after having moved away, as did the prodigal son, lost in sin. So does this leper change his illness a blessing, its strangeness and remoteness from God in friendship, a relationship of intimacy, as between father and son. Change, because change is left by Jesus himself, is left to reach his love. The Samaritan
thanks, makes his Eucharist! He sits at the table of mercy, where Jesus was left hurt and wounded before him; where he became the cursed, the outcast, thrown out of the camp to collect the rest of us in his heart. The Eucharist is his joyous, festive clothes and mourning.
vv. 17-18: Jesus said: "There have been ten cleansed? And where are the other nine? You have not found anyone who would come back to give glory to God except this foreigner? ". Jesus is amazed because only one back. Jesus is not about physical health, targeting this Samaritan returned to him, but it speaks of salvation, the salvation that comes from faith, because the Samaritan does not come back to thank the healer, but to give thanks to God, in Christ, saved him in body and spirit.
v. 19: And he said, "Get up and go ', your faith has saved you." Two verbs conclude this episode. The first is an invitation of Jesus, Arise, Arise ie!. It's the new life after death, the day after the night. For Saul, on the road to Damascus, has echoed this call, this command of love: "Arise!" (At 22,10.16) and was born again, from the womb of the Holy Spirit has come back to see, he resumed eating, he received the baptism and the new name. His leprosy was gone.
The second verb is that of saving, which is recorded in the name of Jesus Christ in Hebrew means God saves. And, as the Catechism of the Catholic Church, his name "... it means that the Name of God is present in the person of His Son [cf Acts 5:41, 3 Jn 1.7] made man for the universal and definitive redemption of sins. It is the name of God which alone brings salvation [cf John 3:18, Acts 2.21]. (CCC, 432). The Samaritan
, healed in body and totally liberated and renewed in spirit, has experienced salvation through the work of Christ has reached the faith, the faith that knows no barriers, because no man is a stranger in the eyes of God that every man is a son who has in itself the image of the Father, that nothing can destroy, and that Jesus has shown, with his sacrifice and his word, to its original splendor.

The Gospel in the mind of the Church Fathers
"There were ten to be healed, and where are the other nine?" (Luke 17:17). I think to remember that these are the words of the Savior, who complained of the ingratitude of those nine. We can see from the text have been able to pray well as those who said: "Jesus, son of David, have mercy on us" (Lk 18:38), but missed the other thing mentioned by the Apostle (1 Timothy 2:1) , Thanksgiving, why not return and give thanks to God
Even today we see many pledged to ask what they know they need, but we see very the few who bother to thank them for what they have received. And is not that bad crave, but the force remains to be ungrateful to the question. And maybe it's a stretch to deny clemency to the ungrateful for asking. It does not happen to us to be more accused of ingratitude, the higher the benefits we have received. It is therefore a part of mercy, in this case, deny mercy, as a sudden show of anger mercy, that mercy of which certainly speaks to the Father's mercy through the prophet, saying: "Let mercy to the wicked, and he not learn to do justice "(Is 26.10) ...
see, therefore, not it should all be cured of leprosy conversion socialite, whose sins are known to all, but some incur a greater evil, that of ingratitude, which is the worse evil, what is inside ...
Lucky Samaritan, who recognized that he had nothing he had not received, and therefore returned to thank the Lord. Lucky him that every gift, back to the one in whom is the fullness of all graces, because when we show ourselves grateful for what we received, we make room in ourselves to an even greater gift. The only ingratitude inhibits the growth of our relationship with grace, as the employer, by estimating lost what has been a thankless one then looks good to lose so much more, as it gives an ingrate. Lucky because the one who, believing foreigner spends himself in gratitude for the smallest favor, and is conscious and states that it is a great gift that you give to an unknown stranger. We, however, miserable, though at the beginning, even when we feel strangers, we're pretty cautious, humble and devoted, then so easily we forget how we got everything free, and as presumptuous of our familiarity with God, we do not care who deserves to be told that the enemies of God are his own family (Matt. 10:36). The easily offended, as if we were not to be more severely judged for our sins, as we read in the psalm: "If my enemy had cursed me, I would also born" (Ps 54.13). Therefore I beseech you, brethren, more humble ourselves under the mighty hand of God and do everything to keep us away from this horrible vice of ingratitude, so that working with a full heart in gratitude, we grab the grace of our God, alone can save our souls. And we show our gratitude not only in words but in deed and in truth, for our Lord, who is blessed forever, does not want so many words, as acts of grace. Amen. (Bernard Chiarav., De diversis , 23, 5-8).

The Lord Jesus praises those who thanked him, complains that the ungrateful in the skin healed, but still lepers in the heart. What says the apostle? "Speech faithful and worthy to be received" (1 Tim 1.15 s). What is speech? "Jesus Christ came into the world." What to do? "To save sinners." Who are you? "I am the chief of sinners." Who says he's not, or not being a sinner, is ungrateful to the Savior. No man in this mass, which comes from Adam, no man is free from any disease at all, no one is cured without the grace of Christ. What should I say children, sick to their descent from Adam? They too are brought the Church, if they can not go there with their feet, you go with the feet of others, to be healed. The Church accommodates their feet than others, because you come, the hearts of others, they may believe, the language of others, because they profess the faith, just because I'm sick, because another has sinned ...
Do not despair. If you are sick, approach him and be healed, if you are blind, approach him, and be illuminated. If you are healthy, thank them, if you are sick, run to him for healing. Tell everyone: "Come, let us adore him prostrate on his knees before the God who made us" (Ps 95.6) and men saved. If he made us men, we're there without prejudice: we did better him. It is better, in fact, except a man who just a man. Therefore, if God has made man, and you have become a good man, what did you do it better. But do not believe most of God down, worship, bow down to the man who brought you: no one recreates, if not the one who creates, no one follows, if not the one who made you. We read in another Psalm: "He made us, we were not made by us" (Ps 99.3). Of course, when you did, you could not do anything, now that you are, you too can do something, you can go to the doctor, you can call him and he is everywhere. And why they call it, awakened your heart and gave you the opportunity to invoke it. "Why does God work in you and you makes them capable of and willing to work "(Ph 2:13). Just because you had the good will, he called you before. cries:" The grace of my God I can help "(Ps 58.11). The His mercy has prevented you, because existed, felt and he agreed. He'll have all prevented, prevents you somehow his anger. How? declares that all the good you have, you have from God, and that all evil is from you. Do not despise what you have for good, not praise yourself. I do not acknowledge your iniquity, not to excuse yourself. He who will have prevented many goods, and you will see your gifts and your evils and look like you'll be served with his gifts. Since he has prevented you in all these goods, see a little 'how you can prevent it from coming. Feel the psalm: "To prevent his meeting." Renditelo propitious, before it gets; placalo before he's here. Do you have a priest through whom you can appease your God, and he, together with the Father is God for you, He who became man for you. So sing the psalms, preparing you to receive and your confession. Rejoices with the psalms, professing his love, accusing yourself. Praising him, that made you, and blaming yourself, it will be him who died for you and you rise again. The doctrine
changeable and fickle is the leprosy of the mind. Keep it securely. No new contributions, no one does the leper. A doctrine inconstant, changing color, is a sign of mental leprosy: this also cures the Christ. Maybe you had followed some news, we riflettesti and you returned to the doctrine best, and what had changed, only one color. I do not give credit to yourself, not to be one of those nine who does not thank the Lord. Only one thanked him. The others were all Jews. That was a foreigner, it symbolized the Gentiles, and he, the tenth of lepers, with that number, paid tithes to Christ. To him, indeed that we exist, that we live, we have intelligence, if we are men, if we are good, if intelligence is right, we owe it to him. We have only our of our sins. What's wrong, that did not receive? (1 Cor 4:7). You, therefore, above all, you understand that what you hear, pick up the disease from heart healed, purified from the temptations of novelty, and thank God. (Augustine, Sermo 176, 2.5).

Some questions for personal reflection and comparison
Jesus is always passing from our lives, we are ready to accept it? I would call him by name?
I have the courage to lay bare my bad, my sin, which is the real disease?
The Psalmist says that I repay the Lord for me? ... Preparing to say thanks, to sing the new song of my love for Him


Praying Together we praise the Lord healed the Samaritan with the words suggested by the Psalmist (Ps. 30):
I will extol you, Lord, why have you revived,
have not allowed my enemies to rejoice over me.
Lord, my God, I cried to you and you have healed me.
Lord, you have brought up my life from hell, you made me relive
why not come down into the pit.
Sing to the Lord, O you his saints,
celebrate the memory of his holiness,
For his anger lasts a moment, his goodness
for life.
host the evening and the morning is the tears of joy.
I said in my safety:
"I will never waver."
In your goodness, O Lord,
I had put on my mountain secure
you hid your face, and fear came over me.
I cry to you, Lord, I ask the Lord pity
"What gain from my death,
if I go down into the pit? You can thank the dust

and proclaim your faithfulness?
Hear, O Lord, have mercy on me,
Lord, come to my aid. "
You changed my mourning into dancing,
I've removed the sack dress, you clothed me with joy, because
sing you my heart, not to mention;
Lord, my God, I will give thanks forever.

contemplative act
The Gospel ends with a call: Get up and go '. It is the active listening of the Word. After this experience I can not sit still, shut up in my world, my peaceful bliss and forget all. I have to get up, get out, get in way.
welcome here the words of Mary turned to the servants at Cana: "Do whatever my son tells you" (Jn 2:5). Yes, Lets have faith in Jesus ... Let us trust in his Gospel and do what He tells us, the healing will be on the road and will therefore not be immediate, but will have its time. But we must learn to cry out to Jesus who heals us, having compassion us, because he only heals the wounds and diseases that we will present (cf. Mk 10:51).
repeat: Behold, Lord, open my heart, my life ahead of you ... Look at me, interrogami, heal.

How Cost Much Beginner Horse Lessons

Remove Windows temporary files of navigation in IE

The files are located in subfolders of the 'user
C: \\ Documents and Settings \\ user \\ Local Settings \\ Temporary Internet Files

From Internet Explorer:
Tools, Internet Options, General tab section Browsing History, Settings button, View Files button

Plans For Locker Storage

XXVII Sunday of Ordinary Time / C

XXVII Sunday of Ordinary Time / C

Lectio divina on Luke 17.5-10

The righteous shall live by faith

Invoking
Lord Jesus, thank you for the gift of the Word to understand better the will of the Father. Fa 'May your Spirit enlighten this inner journey and give us the strength to practice that which your Word will suggest to our hearts. Fa 'that we, like Mary, your mother, not only listen but also practice the Word. You who live and reign with the Father and the Holy Spirit, for ever and ever. Amen.

Read
5Member apostles said to the Lord: 6 'Increase our faith. " The Lord replied, "If you had faith as a mustard seed you could say to this mulberry tree," Uprooted and go to planted in the sea, "and it would obey. 7Chi of you, having a servant plowing or keeping sheep, will say when he returns from the field, 'Come immediately and sit down at table'? 8Non's say rather: "Prepare to eat, the clothes cling to the sides and servimi, as long as I ate and drank, and after you eat and drink '? 9Avrà perhaps gratitude for that servant because he was commanded? 10Così you also, when you have done all that is commanded you, say: 'We are useless servants. We did what we had to do. "

A moment of silent reflection so that the Word can enter into us and enlighten our lives.

useful steps to meditation
Mt 8,5-13.26, 9.2, 10.5 to 8, from 13.31 to 32, from 14.28 to 31, from 17.18 to 20, 21.18 - 22, Mk 4, 30-32.37-41; 5,21-23.36; 9.17 to 24, from 16.11 to 17; 7,37-38.50 Lk; 22.25 to 27, 2 Corinthians 12.7 to 10, 22.3 Gb, Gal 2:20, 1 Peter 5:2; 1 Corinthians 3, 9

Understanding
In his instructions to the disciples and the crowds that follow him along the way, Jesus has repeatedly spoken of the tough demands involving the follow. The can be summarized in two statements: "Who would not prefer me to his father, mother, wife and children, brothers and sisters and even their lives can not be my disciple" (14:26), and then the ' other: "Whoever does not renounce all his possessions, can not be my disciple" (14:33).
Now there is a discourse on the needs the Gospel, that is about things to leave and take on commitments, but a few words about the conditions that make them possible and how that should accompany. These are two: faith and humility. To have the courage to follow Jesus must be the faith, and if God gives you the courage to follow does not boast. The
saving interventions of Jesus are always linked to the faith. And what kind of faith needs to have? Even though Jesus says, "Your faith has saved you," is clearly not the man's faith that saves, but the power of God's faith but they have the condition, even without faith the power of God vanishes. Why? Why have faith means to recognize our helplessness and, at the same time put all trust in the power of the Lord. Faith is the refusal to count on him to rely solely on the Lord. And 'this inner space necessary that the Lord wants to give us salvation and the courage to follow. But if faith is all this, then it is also clear that there is anything we can get from us or build it yourself: even the faith is, in turn, a gift. It is therefore not requesting, as did the disciples, "Lord increase our faith." Jesus did the same to Peter, 'Simon, I have prayed for thee, that thy faith fail not "(22:32).
teaching on Faith follows the parable, unique to Luke. Addressed to the apostles, this parable warns church leaders that they can never stop and rest in the belief that it had already worked enough.
This little parable is not intended to describe the behavior of God to man, but tell us how it should be the behavior of man to God: the full availability, without calculation, without pretense, without contracts. We do not enter into the spirit of gospel with the spirit of the employee: so much work and pay, nothing more and nothing less. After a full day of work, do not say "I'm done" and does not claim rights. Do not boast and do not make comparisons with others, but simply say: I have done my duty, I'm just a servant.

Meditation
vv. 5-6: The apostles said to the Lord, "Increase our faith." The Lord replied, "If you had faith as a mustard seed ... The disciples realize that it is not easy to have the attitudes that Jesus had just asked them: attention to the smallest (Luke 17:1-2) and reconciliation to the most vulnerable brothers and sisters of the community (Lk 17.3-4). And this with great faith! Not just faith in God but also faith in the possibility of recovery of his brother and sister. For this, go to Jesus and ask him to increase their faith.
The verb " Increase " can also be translated as "grant us" faith. You could put this verse in connection with Mt 13.31 and what is said about the Kingdom of heaven ('the kingdom of heaven is like a mustard seed. [..] It is the smallest of all seeds, but once it grew larger than the other legumes ...).
Our faith in the mustard seed has the same size as the Kingdom of God A mustard seed is small as a flea, a tiny, almost invisible. But once planted grew very fast, and within a year, that tiny seed can become a tree even three or four meters. The size of the mustard seed is the minimum size required, but the maximum size request. This text is of great hope for our parishes. The movements are likely to be always great things, where everything fails, it is difficult to back the size of mustard seed that movement. The gospel goes in another direction. The size of smallness that the church lives is actually the size required that the gospel requires of us.
The answer - if you have faith - to say that's not a question of quantity but of authentic faith. Trust in God's divine and help myself, when there are things that seem to work the hardest.
could say to this mulberry tree, "Uprooted and go to planted in the sea," and it would obey. The mulberry tree is a secular, can live six hundred years, has deep roots that cling to the land. It is a tree very difficult to eradicate, symbol of solidity, stillness, of dismissal. And what a mulberry tree takes root in the sea, well it is very difficult (ie impossible)! So here Jesus says: "If you had a bit 'of faith, true faith, genuine, transparent, nothing is impossible, no obstacle can stop your journey." In the Gospel we often find phrases like: "Everything is possible for those who believe your faith has saved and one who has faith can move mountains, everything you ask, believe and you shall receive. "If you want to see your faith, your trust in God and in life look at how to react to obstacles.
Flora is also the fear of change and of not knowing what will happen next, the fear of facing a fear, the fear of not having the strength to stand, to know and fear to look within, the fear of facing those who consider fear or higher; fear to be alone that makes us love the beggar, the fear of being unpopular, and a "jump" in life you should do but you're terrified, to chase a dream that everyone laugh, a disease that manifests itself and where you you are afraid, and so on. But just a bit ' of faith. You start, you give yourself to do, and you get in motion and find that that little faith will become huge (tiny seed that becomes a huge tree) and will accomplish the impossible.
vv. 7-9: Which of you, having a servant plowing or keeping sheep, will say when he returns from the field, 'Come immediately and sit down at table'? He did not say rather: "Prepare to eat, the clothes cling to the sides and servimi, as long as I ate and drank, and after you eat and drink '? Will perhaps gratitude to that servant because he was commanded?
To teach that the life of the community all need to be selfless and detached by itself, Jesus uses the example of the slave. At that time, the slave could not merit anything. The owner, tough and demanding, asking him only the service. It was not usual to thank. Before God we are like a slave before his master.
To have faith is to become available to God, listen to his word to become so deeply transformed, to be "transparent" to his will. Those who believe, therefore, does not create any obstacle to the action of God, does not detract from the passes.
Faith always just lets the action of God through us, does not force God to do what we want but it allows us to do what he wants. It can be seen well from the small similarity the servant who, after toiling and plowed all day, comes home.
After having served all day might become master in the evening? No, he still remains a servant. It may seem that way to imagine the humiliating relationship with God, and it is rather a liberating relationship. Here's why. Suppose that our service was "necessary" for the salvation of the world, you will not be blocked?
Every effort will become a frightening examination, any error would change in tragedy, thanks be to God for the fact that the world's salvation does not depend on something so fragile and variable as our will. On the other hand, if we did not have to be served, if we just stand with folded arms waiting for the salvation of God, our life would become miserable, tasteless.
But we can and should work, but with the freedom of those who know his work has taken and valued by a God who is bigger than him. That our work is described as "useless" means just that on it we can not establish any claim, we can not bargain with God, his response to our efforts.
Faith is the technique for learning to serve God in the right way. The user, allows God to work through him and is therefore a means of salvation of God as God wills the salvation, those who have faith with his behavior introduces a force of salvation in the world.
v. 10: So you also, when you have done all that is commanded you, say: 'We are useless servants. We did what we had to do. "
service of God requires the submission of a servant. The service that the servant (Jesus) is a service that makes us does not feel obligated, is a service that sets us free. And this should be the service that each of us is called upon to play. We do not need slaves, that is not cause profit. We are the ones that cause no profit, are to gift.
We are useless servants ... Attention to this expression that can lead us astray. We are poor servants of the servants without profit. The term evangelical wants to express that "serve" is not something that is adding to the human condition as a possible merit as a thing unnecessary and accidental. Being a creature of man by the Creator, involves the availability and the normality of being made available, being called to serve. A man who does not "serve" would fail his own identity, he would lose his life, he lost himself. He, however, that lives its own life as a servant, does nothing but respond to that plan in writing his own life, in the same divine plan that has generated it. That is why you need a reward, here for the servant does not become grounds for claims. All that we received does not deserve it. We live free because of the love of God evangelist Matthew, Jesus describes Peter addresses this question: "Here we have left everything and followed you, what will happen to us?" (Matt. 19:27). Jesus answers this way of thinking with the parable of the laborers in the vineyard (cf. Mt 20:1-16).
Luke describes the servant of God as the One who does his duty and has no right to claim against God, can only say with Saint Paul: "I do not have to brag that if you preach the Gospel, this is a duty that I have imposed, and woe to me if I do not preach " (1 Cor 9:16).

The Gospel in the mind of the Church Fathers
If you were unfaithful or poor in faith, the merciful God will follow the path of repentance. Just say, simply, I believe, Lord, help my unbelief (Mark 9:23). But if you believe that true, you do not have the perfection of faith, but you need to say, like the apostles: "Lord, increase our faith (Luke 17.5), in small part because it comes from yourself, but the part the largest get from him.
The term 'faith' is one such word, but the reality it signifies is twofold. There is a kind of faith, the dogma, consisting nell'assenso soul to a truth: it is useful to the soul, in the words of the Lord, who hears my words and believeth on him that sent me has eternal life and does not come to condemnation (John 5:24 ) and: "Whoever believes in him is not condemned (Jn 3.18), but has passed from death to life (Jn 5:24 ).(...) There is a second kind of faith that is given to us by Christ as pure free gift. Spirit is given to a word of wisdom, to another the word of knowledge by the same Spirit, to another faith, in the same Spirit, to another gifts of healings (1 Cor 12.8-9).
This faith is a free gift of the Spirit, does not affect only the dogmas, but also the efficiency of operating things that go beyond human possibility. Who owns this faith say to this mountain, "Trasferisciti from here to there" and it will move. When one says this is driven by faith, and believes that this happens and we do not doubt in his heart (Mark 11.23), receives a pardon. It is this faith that includes the phrase: If you have faith as a mustard seed (Matthew 17:20). A mustard seed is small in size, but has the strength to burn: sown in a small enclosure, it emits large branches and when he grew up is capable of providing shade to the birds (Matt. 13:32). So faith has the power to make great things good in no time. (Cyril of Jerusalem Catechesis 5.9-11)

As is well suited for this comparison the one who said: "Thank God, because they are not like other men, thieves, unjust, adulterers, or as this publican. I fast twice a week, I give tithes of all my possessions "(Luke 18.11). What would have been better if she said humbly: "Lord, I am a useless servant, I just did what I had to do. In fact, because the servant does his duty and office needs, the owner does not owe him no gratitude, if he does what is commanded. So when we observe the commandments, and on, then, pride, vainglory, the smoke of the mind, and kneel between the lowly unworthy servants, such as saying "My soul is as earth without water before you" (Ps 142.6). It is a land without water, dry, barren, sterile and useless. But it is a fact that was all that was commanded, as it is said: "I have not departed from your commandments" (Ps 118.51) and "I have not forgotten your righteousness" (Ps 118.141). (Bruno of Segni, In Luc ., 2, 39). A

monaco said, 'Whenever you feel a sense of superiority or a gesture of vanity, examine your conscience. Ask yourself if you observe all the commandments, if you love your enemies and weep for their sins, if you consider yourself a useless servant and the worst sinner of the world.
But even after this review, do not be too big an idea for you, as if you were a perfect thought this would spoil everything! '. Another Monaco said, "Who is honored and praised more than it deserves suffers a great loss, while men who do not receive honors, will be glorified in heaven." (Sayings of the Desert Fathers 165-6 )

Some questions for personal reflection and comparison
repeat often in the prayer: "Lord, increase my, our faith"?
multiply acts of faith before any personal situation or not where we find ourselves weak and helpless?
We see ourselves as servants in every gesture we do see him as a loving service to Him present in the other?
We are capable of making their lives a service without waiting for the reward?

Praying
In his attitude of service Jesus reveals the face of God that draws us, and the journey back to God Let us pray that the hope of meeting with the Master is still alive and renewed in everyday life. From Sal 72 (71):
God gives the king with your opinion,
the king's son thy justice;
he may judge your people in justice
and your poor with justice.
The mountains bring peace to the people
and the hills justice.
For the poor of the people will do justice,

save the children of the poor and crush the oppressor.
His reign will last as the sun,
as the moon, for all ages.
come down like rain on the grass,
which waters the earth like water.
In his days justice shall flourish and peace abound
,
until the moon.
He shall rule from sea to sea,
from the river to the ends of the earth.
He will bend the inhabitants of the desert,
his enemies lick the dust.
The kings of Tarshish and the islands will offer,
the kings of Sheba and Seba will offer tributes.
him all kings bow down,
all nations shall serve him.
He delivers the needy when he cries
and the needy who are helpless,
has pity on the weak and the needy
and saves the lives of the needy.
redeem them from violence and abuse,
is precious in his eyes their blood.
will live and will be given the gold of Sheba;
be praying for him every day,
will be blessed for ever.
wheat abound in the country,
waving on the mountain tops;
its fruit flourish like Lebanon,
its like the grasses of the earth.
His name endure for ever, before the sun continues
his name.
be blessed in him

all kindreds of the earth and all nations call him blessed.
Blessed be the Lord God of Israel, who alone works wonders
.
And blessed his glorious name forever,
is full of his glory throughout the earth.
Amen, amen.

contemplative act
Let the word enlighten our lives. We open the doors of our hearts to discover the smallness, "uselessness" that is in us to be able to plant mulberry trees in the sea.